法界圖記叢髓錄 1.78

1.78

法記云：問：何故九世十世相即之次，說初發心時便成正覺之義耶？答：證分之法不可得故。或有行人於此無分故，為此人以證分之法性轉示之，云：一無自性，以一切為性；一塵無自性，以十方為性。無量劫無自性，以一念為性；一念無自性，以無量劫為性。如是名為甚深真性也。行人意謂已知真性，如何得證？故復誨云：要當以此真性為心而發。於是行人如是而發，故發心即滿果也。是故住涅槃時常遊生死，遊生死時常住涅槃，故云生死涅槃常共和也。

Fa's Record states: Question: Why is it that immediately following the mutual identity of the nine times and ten times, the meaning of 'at the moment of first generating the mind, one immediately achieves perfect enlightenment' is explained? Answer: Because the phenomena of the realization aspect cannot be grasped. Because there are practitioners who have no share in this, for the sake of these persons the dharmatā of the realization aspect is turned and shown to them, saying: 'The one has no self-nature, taking the all as its nature; a single dust mote has no self-nature, taking the ten directions as its nature. Immeasurable kalpas have no self-nature, taking a single thought-moment as their nature; a single thought-moment has no self-nature, taking immeasurable kalpas as its nature. Such is called the profoundly deep true nature.' The practitioner thinks that, having already known the true nature, how can it be realized? Therefore, he is further instructed, saying: 'You must take this true nature as your mind and generate it.' Thereupon, the practitioner generates it in this manner, and thus generating the mind is immediately the complete fruit. Therefore, when abiding in nirvāṇa, one constantly roams through saṃsāra; when roaming through saṃsāra, one constantly abides in nirvāṇa. Hence it is said: 'saṃsāra and nirvāṇa are always completely harmonious.'